1 Samuel 20

Chap. XX. Ver. 1—42. Jonathan and David renew their vows of friendship, and David is saved by the son of his inveterate enemy.—While Saul was providentially detained among the prophets at Naioth, David returns to Jonathan at Ramah, there still bitter against David, sends him notice of it by a preconcerted signal. David therefore flies again, and when, at the feast of the new moon, Saul misses him, Jonathan makes the best excuse for him in his power; takes his part at the risk of his own life, and, as it seems, at the expense of truth itself; for David went not to Beth-lehem, but to Nob, as we shall see in the next chapter. In the mean time we may remark, 1. The cruelty of Saul, who, to be revenged on David, (whom, in fact, he ought to have loved and cherished,) would slay his own son: rebellious woman, than which, nothing could be more insulting.

2. The usual plea of tyrants for their cruelty: they can find no security, but in the death of all their supposed rivals. 3. We notice the constancy of Jonathan, whom neither the menaces of his father, nor his own apparent interest, can induce to violate his vows of friendship. 4. We see by what a variety of intricate circumstances the Almighty accomplishes his own design. When David’s life is threatened, the Lord raises up a protector and a friend, in the son of the very man who would gladly have shed his blood. Lastly, how precarious is human life!

There is not a day nor an hour of our existence in which each of us might not say with David, (ver. 3.) “There is but a step between me and death.” Long was he chased by Saul, “as a partridge on the mountains;” and though we may not have to endure the like cruel persecution, yet there is one enemy which pursues us with a steady, never-failing speed; that enemy is Death, and there is but a step between us.

Notes on the verses

Chap. XX. Ver. 3. Step between me and death.—A similar figure is made use of by Juvenal, who, satirizing those who risk their lives for the sake of gain, speaks thus: “Go now, and commit thy life to the winds, trusting to a plank, but four or seven fingers distant from death, if the beam (out of which it has been cut) have been large enough.”—Breer: Ver. 5. To-morrow is the new moon.—The months of the Hebrews were lunar months, and they reckoned from one new moon to another. And as their feasts, particularly the passover, were reckoned according to this, they were very scrupulous in observing the first appearance of each new moon. On these new moons, they offered sacrifices, and feasted together; but the gathering together of all the families of a tribe on such occasions seems to have taken place only once in the year: ver. 6.—Bagster. Ver. 6. A yearly sacrifice.—Beside their monthly feast, it should appear that every family had an annual sacrifice and feast. The convivial part of these customs is still retained, but the religious is grown obsolete. Ver. 12. O Lord God, &c.—This verse is evidently deficient. The Septuagint has, “The Lord God of Israel doth know;” the Syriac and Arabic, “The Lord God of Israel is witness;” either of which makes a good sense. But two of Dr. Kennicott’s MSS. supply the word chai, “liveth;” and the text reads thus: “As the Lord God of Israel liveth, when I have sounded my father,—if there be good unto David, and I then send not unto thee,” &c.; which is a still better sense.—Bagster. Ver. 17. Because he loved him.—That is, because Jonathan loved David, he gave him certain assurances and promises. The original reading, “by his love to him,” seems imperfect; they swore in the name of the Lord. Ver. 18. Thy seat will be empty.—David being the king’s son-in-law, and holding rank in the army, of course a seat would be left for him, which would mark his presence. Among forms of salutation and compliment used in Persia, one was, “according to my mode of notation in italics, Ja i shama khali bud pish yaran,” signifying, thy place or seat was empty among thy friends. This phrase, or the greater part of it, was frequently addressed to myself when coming into a circle of Persian acquaintances, after an absence of several days or weeks.

It reminded me of a passage in the first Book of Samuel, (ch. xx. 18.) “And thou shalt be missed, because thy seat will be empty. And again, David’s place was empty.” Sir W. Ouseley’s Travels.—Bagster. Ver. 30. Thou son of the perverse rebellious woman.—See Margin. [This reflection on the mother of Jonathan, by the passionate monarch, at the close of his speech, is just as gross as our translation represents it to be at the beginning; and certainly reflects more dishonour on himself than on his brave and noble minded son. It should be remembered that Saul was subject to a disease which weakened his mental powers; of which we need no stronger proof than that before us—his calling names. Mungo Park gives an instance of the prevalence of the same principles in Africa; and if we suppose king Saul, unable to vilify Jonathan to his own satisfaction by personal reproaches, had outstepped the ordinary abuse of his day, and proceeded to that which was designed to produce unusual vexation, we do little injury to his character or his general deportment.—“Maternal affection,” says Park, “is everywhere conspicuous among the Africans, and creates a correspondent return of tenderness in the child. ‘Strike me,’ said my attendant, ‘but do not curse my mother.’ I found the same sentiment to prevail universally in all parts of Africa.”]—Bagster.